Kisah Para Rasul 2:46-47

2:46 Every day ¹  they continued to gather together by common consent in the temple courts, ²  breaking bread from ³  house to house, sharing their food with glad ⁴  and humble hearts, ⁵  2:47 praising God and having the good will ⁶  of all the people. And the Lord was adding to their number every day ⁷  those who were being saved.

Kisah Para Rasul 7:32

7:32 ‘I am the God of your forefathers, ⁸  the God of Abraham, Isaac, ⁹  and Jacob.’ ¹⁰  Moses began to tremble and did not dare to look more closely. ¹¹ 

Kisah Para Rasul 7:51

7:51 “You stubborn ¹²  people, with uncircumcised ¹³  hearts and ears! ¹⁴  You are always resisting the Holy Spirit, like your ancestors ¹⁵  did!

Kisah Para Rasul 7:58

7:58 When ¹⁶  they had driven him out of the city, they began to stone him, ¹⁷  and the witnesses laid their cloaks ¹⁸  at the feet of a young man named Saul.

Kisah Para Rasul 10:31

10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ¹⁹  have been remembered before God. ²⁰ 

Kisah Para Rasul 10:47

10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ²¹  can he?” ²² 

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ²³  also went with me, and we entered the man’s house.

Kisah Para Rasul 11:23-24

11:23 When ²⁴  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ²⁵  to the Lord with devoted hearts, ²⁶  11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people ²⁷  were brought to the Lord.

Kisah Para Rasul 13:6

13:6 When they had crossed over ²⁸  the whole island as far as Paphos, ²⁹  they found a magician, a Jewish false prophet named Bar-Jesus, ³⁰ 

Kisah Para Rasul 13:20

13:20 All this took ³¹  about four hundred fifty years. After this ³²  he gave them judges until the time of ³³  Samuel the prophet.

Kisah Para Rasul 13:36

13:36 For David, after he had served ³⁴  God’s purpose in his own generation, died, ³⁵  was buried with his ancestors, ³⁶  and experienced ³⁷  decay,

Kisah Para Rasul 13:38

13:38 Therefore let it be known to you, brothers, that through this one ³⁸  forgiveness of sins is proclaimed to you,

Kisah Para Rasul 16:20

16:20 When ³⁹  they had brought them ⁴⁰  before the magistrates, they said, “These men are throwing our city into confusion. ⁴¹  They are ⁴²  Jews

Kisah Para Rasul 16:22

16:22 The crowd joined the attack ⁴³  against them, and the magistrates tore the clothes ⁴⁴  off Paul and Silas ⁴⁵  and ordered them to be beaten with rods. ⁴⁶ 

Kisah Para Rasul 16:26

16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds ⁴⁷  of all the prisoners came loose.

Kisah Para Rasul 16:34

16:34 The jailer ⁴⁸  brought them into his house and set food ⁴⁹  before them, and he rejoiced greatly ⁵⁰  that he had come to believe ⁵¹  in God, together with his entire household. ⁵² 

Kisah Para Rasul 17:3

17:3 explaining and demonstrating ⁵³  that the Christ ⁵⁴  had to suffer and to rise from the dead, ⁵⁵  saying, ⁵⁶  “This Jesus I am proclaiming to you is the Christ.” ⁵⁷ 

Kisah Para Rasul 19:6

19:6 and when Paul placed ⁵⁸  his hands on them, the Holy Spirit came ⁵⁹  upon them, and they began to speak ⁶⁰  in tongues and to prophesy. ⁶¹ 

Kisah Para Rasul 20:10

20:10 But Paul went down, ⁶²  threw himself ⁶³  on the young man, ⁶⁴  put his arms around him, ⁶⁵  and said, “Do not be distressed, for he is still alive!” ⁶⁶ 

Kisah Para Rasul 20:21

20:21 testifying ⁶⁷  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ⁶⁸ 

Kisah Para Rasul 21:29

21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ⁶⁹  they assumed Paul had brought him into the inner temple courts.) ⁷⁰ 

Kisah Para Rasul 22:20

22:20 And when the blood of your witness ⁷¹  Stephen was shed, ⁷²  I myself was standing nearby, approving, ⁷³  and guarding the cloaks ⁷⁴  of those who were killing him.’ ⁷⁵ 

Kisah Para Rasul 23:8

23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ⁷⁶ 

Kisah Para Rasul 24:12

24:12 They did not find me arguing ⁷⁷  with anyone or stirring up a crowd ⁷⁸  in the temple courts ⁷⁹  or in the synagogues ⁸⁰  or throughout the city, ⁸¹ 

Kisah Para Rasul 24:21

24:21 other than ⁸²  this one thing ⁸³  I shouted out while I stood before ⁸⁴  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ⁸⁵ 

Kisah Para Rasul 24:23

24:23 He ordered the centurion ⁸⁶  to guard Paul, ⁸⁷  but to let him have some freedom, ⁸⁸  and not to prevent any of his friends ⁸⁹  from meeting his needs. ⁹⁰ 

Kisah Para Rasul 25:8

25:8 Paul said in his defense, ⁹¹  “I have committed no offense ⁹²  against the Jewish law ⁹³  or against the temple or against Caesar.” ⁹⁴ 

Kisah Para Rasul 26:31

26:31 and as they were leaving they said to one another, ⁹⁵  “This man is not doing anything deserving ⁹⁶  death or imprisonment.”

Kisah Para Rasul 27:3

27:3 The next day we put in ⁹⁷  at Sidon, ⁹⁸  and Julius, treating Paul kindly, ⁹⁹  allowed him to go to his friends so they could provide him with what he needed. ¹⁰⁰ 

[2:46]  ¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ² tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ³ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ⁴ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ⁵ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[2:47]  ⁶ tn Or “the favor.”

[2:47]  ⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[7:32]  ⁸ tn Or “ancestors”; Grk “fathers.”

[7:32]  ⁹ tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:32]  ¹⁰ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ¹¹ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:51]  ¹² sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ¹³ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ¹⁴ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ¹⁵ tn Or “forefathers”; Grk “fathers.”

[7:58]  ¹⁶ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ¹⁷ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ¹⁸ tn Or “outer garments.”

[7:58]  sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[10:31]  ¹⁹ tn Or “your gifts to the needy.”

[10:31]  ²⁰ sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[10:47]  ²¹ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

[10:47]  ²² tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

[11:12]  ²³ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[11:23]  ²⁴ tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:23]  ²⁵ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).

[11:23]  ²⁶ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[11:24]  ²⁷ tn Grk “a significant crowd.”

[13:6]  ²⁸ tn Or “had passed through,” “had traveled through.”

[13:6]  ²⁹ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ³⁰ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[13:20]  ³¹ tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).

[13:20]  ³² tn Grk “And after these things.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:20]  ³³ tn The words “the time of” are not in the Greek text, but are implied.

[13:36]  ³⁴ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ³⁵ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ³⁶ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ³⁷ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[13:38]  ³⁸ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[16:20]  ³⁹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:20]  ⁴⁰ tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ⁴¹ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ⁴² tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[16:22]  ⁴³ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ⁴⁴ tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ⁴⁵ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ⁴⁶ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[16:26]  ⁴⁷ tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.

[16:34]  ⁴⁸ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ⁴⁹ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ⁵⁰ tn Or “he was overjoyed.”

[16:34]  ⁵¹ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ⁵² tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[17:3]  ⁵³ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁵⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ⁵⁵ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ⁵⁶ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ⁵⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[19:6]  ⁵⁸ tn Or “laid.”

[19:6]  ⁵⁹ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ⁶⁰ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ⁶¹ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[20:10]  ⁶² tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ⁶³ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ⁶⁴ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ⁶⁵ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ⁶⁶ tn Grk “for his life is in him” (an idiom).

[20:21]  ⁶⁷ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ⁶⁸ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[21:29]  ⁶⁹ tn Grk “whom.”

[21:29]  ⁷⁰ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:29]  sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

[22:20]  ⁷¹ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ⁷² sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ⁷³ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ⁷⁴ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ⁷⁵ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[23:8]  ⁷⁶ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:8]  sn This is a parenthetical note by the author.

[24:12]  ⁷⁷ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ⁷⁸ tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  ⁷⁹ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ⁸⁰ sn See the note on synagogue in 6:9.

[24:12]  ⁸¹ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

[24:21]  ⁸² tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ⁸³ tn Grk “one utterance.”

[24:21]  ⁸⁴ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ⁸⁵ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[24:23]  ⁸⁶ sn See the note on the word centurion in 10:1.

[24:23]  ⁸⁷ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ⁸⁸ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ⁸⁹ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ⁹⁰ tn Grk “from serving him.”

[25:8]  ⁹¹ tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

[25:8]  ⁹² tn Grk “I have sinned…in nothing.”

[25:8]  ⁹³ tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  sn The Jewish law refers to the law of Moses.

[25:8]  ⁹⁴ tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:8]  sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.

[26:31]  ⁹⁵ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ⁹⁶ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:31]  sn Not doing anything deserving death… Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.

[27:3]  ⁹⁷ tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”

[27:3]  ⁹⁸ sn Sidon is another seaport 75 mi (120 km) north of Caesarea.

[27:3]  map For location see Map1 A1; JP3 F3; JP4 F3.

[27:3]  ⁹⁹ tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”

[27:3]  sn Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).

[27:3]  ¹⁰⁰ tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.